---
title: "Clarke"
description: "Verse 1 Peter 5:1. The elders which are among you — In this place the term πρεσβυτεροι, elders or presbyters is the name of an office. They were as pastor"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/1-peter/5"
---

Verse [1 Peter 5:1](../../../kjv/1-peter/5/1). ***The elders which are among you*** — In this place the term πρεσβυτεροι, *elders* or *presbyters* is the name of an office. They were as *pastors* or *shepherds* of the flock of God, the Christian people among whom they lived. They were the same as *bishops, presidents, teachers* and *deacons*, [Acts 14:23](../../../kjv/acts/14/23); [1 Timothy 5:17](../../../kjv/1-timothy/5/17). And that these were the same as bishops the next verse proves.
***Who am also an elder*** — συμπρεσβυτερος. *A fellow elder*; one on a level with yourselves. Had he been what the popes of Rome say he was-*the prince of the apostles*; and *head of the Church*, and what *they* affect to be-mighty secular lords, binding the kings of the earth in chains, and their nobles in fetters of iron; could he have spoken of himself as he here does? It is true that the Roman pontiffs, in all their bulls, each style themselves *servus* *servorum Dei*, servant of the servants *of God*, while each affects to be *rex regum*, king of kings, and vicar of Jesus Christ. But the *popes* and the *Scriptures* never agree.
***A witness of the sufferings of Christ*** — He was with Christ in the *garden*; he was with him when he was *apprehended*. and he was with him in the *high priest's hall*. Whether he followed him to the *cross* we know not; probably he did not, for in the hall of the high priest he had denied him most shamefully; and, having been deeply convinced of the greatness of his crime, it is likely he withdrew to some private place, to humble himself before God, and to implore mercy. He could, however, with the strictest propriety, say, from the above circumstances, that he was a *witness of the sufferings of Christ*.
***A partaker of the glory*** — He had a *right* to it through the blood of the Lamb; he had a blessed *anticipation* of it by the power of the Holy Ghost; and he had the *promise* from his Lord and Master that he should be with him in heaven, to behold his glory; [John 17:21](../../../kjv/john/17/21); [John 17:24](../../../kjv/john/17/24).

Verse [1 Peter 5:2](../../../kjv/1-peter/5/2). ***Feed the flock*** — Do not *fleece* the flock.
***Taking the oversight*** — επισκοπουντες. Discharging the office of *bishops* or *superintendents*. This is another proof that *bishop* and *presbyter* were the same order in the *apostolic* times, though *afterwards* they were made distinct.
***Not by constraint*** — The office was laborious and dangerous, especially in these times of persecution; it is no wonder then that even those who were best qualified for the office should strive to excuse themselves with a genuine *Nolo episcopari*, "I am unwilling to be a bishop."
***Not for filthy lucre*** — Could the office of a *bishop*, in those early days, and in the time of persecution, be a *lucrative* office? Does not the Spirit of God lead the apostle to speak these things rather for *posterity* than for that time? [1 Timothy 3:3](../../../kjv/1-timothy/3/3).
***But of a ready mind*** — Doing all for Christ's sake, and through love to immortal souls.

Verse [1 Peter 5:3](../../../kjv/1-peter/5/3). ***Neither as being lords over*****God's*****heritage*** — This is the voice of St. Peter in his *catholic* epistle to the *catholic* *Church*! According to him there are to be no lords over God's heritage, the bishops and presbyters who are appointed by the head of the Church are to *feed the flock*, to *guide* and to *defend* it, not to *fleece* and *waste* it; and they are to look for their reward in another world, and in the approbation of God in their consciences. And in humility, self-abasement, self-renunciation, and heavenly-mindedness, they are to be *ensamples*, τυποι, *types*, to the flock, *moulds* of a heavenly form, into which the spirits and lives of the flock may be *cast*, that they may come out after a perfect pattern. We need not ask, Does the Church that arrogates to itself the exclusive title of *Catholic*, and do its *supreme* *pastors*, who affect to be the successors of Peter and the vicars of Jesus Christ, act in this way? They are in every sense the reverse of this. But we may ask, Do the other Churches, which profess to be *reformed* from the abominations of the above, keep the advice of the apostle in their eye? Have they *pastors* *according to God's own heart, who feed them with knowledge and* *understanding*? [Jeremiah 3:15](../../../kjv/jeremiah/3/15). Do they feed *themselves*, and not the *flock*? Are they *lords over* *the heritage of Christ*, ruling with a high eeclesiastico-secular hand, disputing with their flocks about penny-farthing *tithes* and *stipends*, rather than contending for the faith once delivered to the saints? Are *they* heavenly *moulds*, into which the spirits and conduct of their flocks may be cast? I leave those who are concerned to answer these questions; but I put them, in the name of God, to all the preachers in the land. How many among them properly care for the flock? Even among those reputed *evangelical* teachers, are there not some who, on their first coming to a parish or a congregation, make it their *first* business to *raise* *the tithes* and the *stipends*, where, in all good conscience, there was before enough, and more than enough, to provide them and their families with not only the *necessaries*, but all the *conveniences* and *comforts* of life? conveniences and comforts which neither Jesus Christ nor his servant Peter ever enjoyed. And is not the great concern among ministers to seek for those *places, parishes*, and *congregations*, where the provision is the most ample, and the work the smallest? Preacher or minister, whosoever thou art, who readest this, apply not the word to thy *neighbour*, whether he be state-appointed, congregation-appointed, or self-appointed; take all to thyself; *mutato nomine de* TE *fabula narratur*. See that thy *own* heart, views, and conduct be right with God; and then proceed to the next verse.

Verse [1 Peter 5:4](../../../kjv/1-peter/5/4). ***When the chief Shepherd*** — That is, the Lord Jesus Christ, whose is the flock, and who provides the pasture, and from whom, if ye are legally called to the most awful work of preaching the Gospel, ye have received your commission; when he *shall appear* to judge the world in righteousness, ye who have fed his flock, who have taken the *superintendency* of it, not by *constraint*, nor for *filthy lucre's sake*, not as *lords over the heritage*, but with a *ready mind*, employing body, soul, spirit, time and talents, in endeavouring to pluck sinners as brands from eternal burnings, and build up the Church of Christ on its most holy faith; YE shall *receive a crown of glory* that *fadeth not away*, an eternal nearness and intimacy with the ineffably glorious God; so that ye who have turned many to righteousness shall shine, not merely as stars, but as suns in the kingdom of your Father! O ye heavenly-minded, diligent, self-denying pastors after God's own heart, whether ye be in the *Church* established by the *state*, or in those *divisions* widely separated from, or *nearly* connected with it, take courage; preach Jesus; press through all difficulties in the faith of your God; fear no evil while meditating nothing but good. Ye are stars in the right hand of Jesus, who walks among your golden candlesticks, and has lighted that lamp of life which ye are appointed to trim; fear not, *your* labour in the Lord cannot be in vain! Never, never can ye preach one sermon in the spirit of your office, which the God of all grace shall permit to be unfruitful; ye carry and sow the seed of the kingdom by the command and on the authority of your God; ye sow it, and the heavens shall drop down dew upon it. Ye may go forth weeping, though bearing this precious seed; but ye shall doubtless come again with rejoicing, bringing your sheaves with you. Amen, even so, Lord Jesus!

Verse [1 Peter 5:5](../../../kjv/1-peter/5/5). ***Likewise, ye younger*** — νεωτεροι probably means here *inferiors*, or those not in sacred offices; and may be understood as referring to the *people* at large who are called to obey them that have the rule over them in the Lord. In this sense our Lord, it appears, uses the word, [Luke 22:26](../../../kjv/luke/22/26).
***Be subject one to another*** — Strive all to serve each other; let the pastors strive to serve the people, and the people the pastors; and let there be no contention, but who shall do most to oblige and profit all the rest.
***Be clothed with humility*** — To be *clothed* with a *thing* or *person* is a Greek mode of speech for *being that thing* or person with which a man is said *to be clothed*. Be ye *truly humble*; and let your *outward garb* and *conduct* be a proof of the humility of your hearts. εγκομβωμα, from the original word εγκομβωσασθε, signifies often an outward ornamental garment, tied in different places with *knots* or *bows*, probably ornamented all over with bows or knots of different coloured ribands, silk twist, c. But it also signifies the outward garment worn by *servants, slaves,* *girls*, and *shepherds*, which was rather intended to be the *guard* of the other garments than an *ornament* to those thus dressed: and I am rather inclined to take it in this sense than in the former for as the apostle calls upon them to be subject to each other, he desires them to put on *humility*, as the *encomboma* or *servant's* *dress*, that they may appear to be such as were *ready to serve*; and that he cannot refer to this article of clothing as an *ornament* the next words sufficiently prove: *God resisteth the* PROUD, *and* *giveth grace to the* HUMBLE-the *proud*, with all their *ornaments*, God *resists*; while those who are clothed with the humble garment he *adorns*.

Verse 6. ***Humble yourselves*** — Those who submit patiently to the dispensations of God's providence he lifts up; those who lift themselves up, God thrusts down.
If we humble not ourselves under God's *grace*, he will humble us under his *judgments*. Those who patiently submit to him, he exalts in due time; if his hand be *mighty* to *depress*, it is also *mighty* to *exalt*.

Verse 7. ***Casting all your care*** — τηνμεριμναν. Your *anxiety*, your *distracting care, on him, for he careth for you*, οτιαυτω μελειπεριυμων, *for he meddles* or *concerns himself, with the* *things that interest you*. Whatever things concern a follower of God, whether they be spiritual or temporal, or whether in themselves great or small, God concerns himself with them; what affects them affects him; in all their afflictions he is afflicted. He who knows that God cares for him, need have no anxious cares about himself. This is a plain reference to [Psalms 55:22](../../../kjv/psalms/55/22): *Cast thy burden upon the Lord, and he will sustain thee*. He will bear both thee and thy burden.

Verse 8. ***Be sober*** — Avoid *drunkenness* of your *senses*, and *drunkenness* in your *souls*; be not *overcharged* with the concerns of the world.
***Be vigilant*** — Awake, and keep awake; be always *watchful*; never be off your guard; your enemies are alert, they are never off theirs.
***Your adversary the devil*** — This is the reason why ye should be sober and vigilant; ye have an ever active, implacable, subtle enemy to contend with. He *walketh about*-he has access to you everywhere; he knows your feelings and your propensities, and informs himself of all your circumstances; only God can know more and do more than he, therefore your care must be cast upon God.
***As a roaring lion*** — Satan tempts under *three* forms: 1. The *subtle serpent*; to beguile our senses, pervert our judgment, and enchant our imagination. 2. As an *angel of light*; to deceive us with *false views* of spiritual things, *refinements* in religion, and presumption on the providence and grace of God. 3. As a *roaring* *lion*; to bear us down, and destroy us by *violent opposition,* *persecution*, and *death*. Thus he was acting towards the followers of God at Pontus, c., who were now suffering a grievous persecution.
***Walketh about*** — Traversing the earth a plain reference to [Job 2:2](../../../kjv/job/2/2), which see.
***Seeking whom he may devour*** — τινψκαταπιη. *Whom he may gulp* *down*. It is not *every one* that he can *swallow down*: those who are *sober* and *vigilant* are proof against him, these he MAY NOT *swallow down*; those who are *drunken* with the cares of this world, c., and are *unwatchful*, these he MAY *swallow down*. There is a beauty in this verse, and a striking apposition between the *first* and *last words*, which I think have not been noticed: *Be sober*, νηψατε from νη, *not*, and πιειν to *drink do not drink, do* *not swallow down*: and the word καταπιη, from κατα, *down*, and πιειν, to *drink*. If you swallow strong drink down, the devil will swallow you down. Hear this, ye drunkards, topers, tipplers, or by whatsoever name you are known in society, or among your fellow sinners. Strong drink is not only the way to the devil, but the devil's way into you; and YE are such as the devil particularly MAY *swallow down*.

Verse 9. ***Whom resist*** — Stand against him, αντιστητε. Though *invulnerable*, he is not *unconquerable*: the weakest follower of God can confound and overpower him, if he continue *steadfast in the* *faith*-believing on the Son of God, and walking uprightly before him. To a soul thus engaged he can do no damage.
***The same afflictions are accomplished in your brethren*** — It is the lot of all the disciples of Christ to suffer persecution. The *brotherhood*, αδελφοτης, the *Christian Church*, everywhere is exposed to the assaults of men and devils; you are persecuted by the *heathen* among whom ye live, and from among whom ye are gathered into the fold of Christ: but even those who profess the same faith with you, and who are resident among the *Jews*, (for so I think ενκοσμω, *in the world*, is here to be understood,) are also persecuted, both *heathens* and *Jews* being equally opposed to the pure and holy doctrines of the Gospel. Any man who has read the Greek Testament with any attention must have observed a vast number of places in which the word κοσμος, which we translate *world*, means the *Jewish people* and the *Jewish state*, and nothing else.

Verse 10. ***But the God of all grace*** — The Fountain of infinite compassion, mercy, and goodness. *Mohammed* has conveyed this fine description of the Divine Being in the words with which he commences every surat or chapter of his *Koran*, two excepted; viz.;
***Who hath called us*** — By the preaching of the Gospel.
***Unto his eternal glory*** — To the infinite felicity of the heavenly state.
***By Christ Jesus*** — Through the *merit* of his *passion* and *death,* by the *influence* of his *Holy Spirit*, by the *precepts* of his *Gospel*, and by the *splendour* of his own *example*.
***After that ye have suffered a while*** — Ολιγον παθοντας· *Having* *suffered a little time*; that is, while ye are enduring these persecutions, God will cause all to work together for your good.
***Make you perfect*** — Καταρτισει, στηριξει, σθενωσει, θεμελιωσει· All these words are read in the *future* tense by the best MSS. and versions.
*He will make you perfect*. - Καταρτισει· Put you in *complete* *joint* as the timbers of a building.
***Stablish*** — Στηριξει· Make you *firm* in every part; adapt you strongly to each other, so that you may be mutual supports, the whole building being one in the Lord.
***Strengthen*** — Σθενωσει· Cramp and bind every part, so that there shall be no danger of warping, splitting, or falling.
***Settle*** — Θεμελιωσει· Cause all to rest so *evenly* and *firmly* upon the best and surest foundation, that ye may grow together to a holy temple in the Lord: in a word, that ye may be *complete* in all the mind that was in Christ; *supported* in all your trials and difficulties; *strengthened* to resist and overcome all your enemies; and after all *abide*, firmly *founded*, in the truth of grace. All these phrases are *architectural*; and the apostle has again in view the fine image which he produced [1 Peter 2:5](../../../kjv/1-peter/2/5), where see the notes.

Verse 11. ***To him*** — The God of all grace, *be glory* - all honour and praise be ascribed, and *dominion* - the government of heaven, earth, and hell, *for ever* - through time, *and ever* - through eternity. *Amen* - so be it, so let it be, and so it shall be. Amen and Amen!

Verse 12. ***By Silvanus, a faithful brother unto you, as I**********suppose*** — To say the least of this translation, it is extremely obscure, and not put together with that elegance which is usual to our translators. I see no reason why the clause may not be thus translated: *I have written to you, as I consider, briefly, by* *Silvanus, the faithful brother*. On all hands it is allowed that this *Silvanus* was the same as *Silas*, Paul's faithful companion in travel, mentioned [Acts 15:40](../../../kjv/acts/15/40); [Acts 16:19](../../../kjv/acts/16/19); and, if he were the same, Peter could never say *as I suppose* to *his* faith and piety: but he might well say this to the shortness of his epistle, notwithstanding the many and important subjects which it embraced. See the *Syriac, Vulgate*, c. If the words be applied to *Silvanus*, they must be taken in a sense in which they are often used: "I *conclude* him to be a trustworthy person one by whom I may safely send this letter; who will take care to travel through the different regions in Asia, Pontus, Galatia, and Bithynia; read it in every Church; and leave a copy for the encouragement and instruction of Christ's flock." And in such a state of the Church, in such countries, no ordinary person could have been intrusted with such a message.
***Exhorting*** — Calling upon you to be faithful, humble, and steady.
***And testifying*** — επιμαρτυρων, *Earnestly witnessing*, that it *is the true grace*-the genuine Gospel of Jesus Christ, *in which ye* *stand*, and in which ye should persevere to the end.

Verse 13. ***The*****Church that is*****at Babylon*** — After considering all that has been said by learned men and critics on this place, I am quite of opinion that the apostle does not mean Babylon in *Egypt*, nor *Jerusalem*, nor *Rome* as *figurative* Babylon, but the ancient celebrated Babylon in Assyria, which was, as Dr. Benson observes, the metropolis of the eastern dispersion of the Jews; but as I have said so much on this subject in the *preface*, I beg leave to refer the reader to that place.
Instead of *Babylon*, some MSS. mentioned by *Syncellus* in his Chronicon have ιοππη, *Joppa*; and one has ρωμη, *Rome*, in the margin, probably as the meaning, according to the writer, of the word *Babylon*.
***Elected together with*****you**] συνεκλεκτη. *Fellow elect*, or *elected jointly* with you. Probably meaning that they, and the believers at Babylon, received the Gospel about the same time. On the *election* of those to whom St. Peter wrote, [1 Peter 1:2](../../../kjv/1-peter/1/2).
***And-Marcus my son.*** — This is supposed to be the same person who is mentioned [Acts 12:12](../../../kjv/acts/12/12), and who is known by the name of *John Mark*; he was sister's son to Barnabas, [Colossians 4:10](../../../kjv/colossians/4/10), his mother's name was Mary, and he is the same who wrote the gospel that goes under his name. He is called here *Peter's son*, i.e. according to the *faith*, Peter having been probably the means of his conversion. This is very likely, as Peter seems to have been intimate at his mother's house. See the account, [Acts 12:6-17](../../../kjv/acts/12/6-17).

Verse [1 Peter 5:14](../../../kjv/1-peter/5/14). ***Greet ye one another with a kiss of charity.*** — [Romans 16:16](../../../kjv/romans/16/16), and on *"*[1 Corinthians 16:20](../../../kjv/1-corinthians/16/20)*"*. In the above places the kiss is called *a holy kiss*; here, φιληματιαγαπης, *a kiss of* LOVE; i.e. as a mark of their love to each other, in order that misunderstandings might be prevented. But ten or twelve MSS., with the *Syriac, Arabic, Armenian*, and *Vulgate*, have αγιω, *holy; salute one another with a* HOLY *kiss*. The difference is not great.
***Peace*****be*****with you all*** — May all *prosperity*, spiritual and temporal, be with all *that are in Christ Jesus* - that are truly converted to him, and live in his Spirit obedient to his will.
***Amen.*** — Is wanting, as usual, in some of the principal MSS. and versions.
The *subscriptions* are, as in other cases, various.
In the VERSIONS:
The end of the First Epistle of the Apostle Peter. - SYRIAC.
The First Catholic Epistle of Peter the apostle is ended. - SYRIAC PHILOXENIAN.
The end of the Epistle of St. Peter; may his supplication preserve us! Amen. Praise be to the Lord of never ending and eternal glory! Amen. - ARABIC.
The First Epistle of Peter is completed; may his intercession be with us! Amen, and Amen. - AETHIOPIC,
Nothing in the COPTIC.
Nothing in the printed VULGATE.
The end of the First Epistle of St. Peter. - COMPLUTENSIAN *Polyglott*.
The First Epistle of St. Peter is ended. - BIB. VULGAT. Edit. *Princ*.
In the MANUSCRIPTS:
The First of Peter. - Codex *Alexand*. and Codex *Vatican*.
Written from Rome. - A MS. of the twelfth century,
The end of the First Catholic Epistle of Peter, written from Rome. - A MS. of the thirteenth century.
These later subscriptions are of little value, nor do any of them help to ascertain the *place* where the epistle was written. The word *Rome* is only the supposed interpretation of the word *Babylon*, as in [1 Peter 5:13](../../../kjv/1-peter/5/13), which see.
As the true Church of Christ has generally been in a state of *suffering*, the epistles of St. Peter have ever been most highly prized by all believers. That which we have just finished is an admirable letter, containing some of the most important maxims and consolations for the Church in the wilderness. No Christian can read it without deriving from it both light and life. Ministers, especially, should study it well, that they may know how to comfort their flocks when in persecution or adversity. He never speaks to good effect in any spiritual case who is not furnished out of the Divine treasury. God's words invite, solicit, and command assent; on them a man may confidently rely. The words of man may be *true*, but they are not *infallible*, This is the character of God's word alone.
I SHALL sum up the contents of this chapter in the words of a good commentator: "Because the knowledge and good behaviour of the people depend, in a great measure, upon the kind of instruction which they receive from their teachers, the apostle in this chapter addressed the *elders*, that is, the bishops, pastors, rulers, and deacons among the brethren of Pontus, c., [1 Peter 5:1](../../../kjv/1-peter/5/1), exhorting the bishops in particular to feed the flock of God committed to their care faithfully, and to exercise their episcopal office, not as by constraint, but willingly not from the love of gain, but from love to their Master and to the flock, [1 Peter 5:2](../../../kjv/1-peter/5/2); and not to lord it over God's heritage, but to be patterns of humility and disinterestedness to the people, [1 Peter 5:3](../../../kjv/1-peter/5/3). This exhortation to bishops to feed Christ's flock was given with much propriety by Peter, who had himself been appointed by Christ to feed his lambs and his sheep. Next, because the faithful performance of the bishop's office was, in that age, attended with great difficulty and danger, the apostle, to encourage the bishops, assured them that; when the chief Shepherd shall appear, they shall receive a crown of glory that fadeth not away, [1 Peter 5:4](../../../kjv/1-peter/5/4). The distinguished reward which Christ is to bestow on those who have suffered for his sake being a favourite topic with our apostle, he introduces it often in this epistle.
"Having thus exhorted the pastors, the apostle turned his discourse to the people, charging them to be subject to their elders, and to one another; that is, to be of a teachable disposition, and to receive instruction from every one capable of giving it, and to do all the duties which they could to each other, according to their different stations and relations, [1 Peter 5:5](../../../kjv/1-peter/5/5). But especially to be subject to God, by humbly submitting themselves to the judgments which were coming upon them, that God might exalt them in due time, [1 Peter 5:6](../../../kjv/1-peter/5/6). Casting all their anxious care on God, because he cared for them, [1 Peter 5:7](../../../kjv/1-peter/5/7). And to watch against the devil, who went about as a roaring lion, seeking to destroy them by instigating the wicked to persecute them, and drive them into apostasy, [1 Peter 5:8](../../../kjv/1-peter/5/8). But they were to resist that terrible enemy by steadfastness in the faith, and not to think themselves hardly dealt with when persecuted, knowing that their brethren everywhere were exposed to the same temptations of the devil, [1 Peter 5:9](../../../kjv/1-peter/5/9). In the meantime, to give them all the assistance in his power, the apostle prayed earnestly to God to stablish and strengthen them, [1 Peter 5:10](../../../kjv/1-peter/5/10). And ended his prayer with a doxology to God, expressive of his supreme dominion over the universe, and all the things it contains.
"The apostle informed the brethren of Pontus that he had sent this letter to them by Silvanus, whom he praised for his fidelity to Christ, [1 Peter 5:12](../../../kjv/1-peter/5/12). Then, giving them the salutation of the Church in Babylon, where it seems he was when he wrote this letter, he added the salutation of Mark, whom he called *his son*, either because he had converted him, or on account of the great attachment which Mark bore to him, [1 Peter 5:13](../../../kjv/1-peter/5/13). And having desired them to salute one another, he concluded with giving them his apostolical benediction, [1 Peter 5:14](../../../kjv/1-peter/5/14)." See Dr. *Macknight*.
*Finished correcting this epistle for a new edition,*
*Dec*. 31, 1831, - A. C.

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